The Nature of Apostasy, Chapter 1

The Nature of Apostasy · Chapter 1

p. 1CHAP. I.

The Nature of Apostasie from the Gospel declared, in an Exposition of Heb. VI. vers. 4, 5, 6.

INtending an Enquiry into the Nature, Causes, and Occasions of the present Defection that is in the World, from the Truth, Holiness and Worship of the Gospel, I shall lay the Foundation of my p. 2whole Discourse, in an Exposition of that passage in the Epistle of Paul the Apostle unto the Hebrews, wherein he gives an Account both of the Nature of Apostasie, and of the Punishment due unto Apostates. For as this will lead us naturally unto what is designed, so an Endeavour to free the Context from the Difficulties wherewith it is generally supposed to be attended, and to explain the Mind of the Holy Ghost therein, may be neither unacceptable nor unusefull: And this is Chap. vi. v. 4, 5, 6. whose words are these that follow.

foreign.

foreign. Impossibile enim; that is, est; it is impossible. Syr. foreign. But they cannot. This respects the power of the Persons themselves, and not the Event of things; it may be not improperly as to the Sence. Beza and Erasmus; fieri non potest; it cannot be. The same with impossible. But the use of the word foreign in the New p. 3Testament, which signifies sometimes onelyonly what is very difficult, not what is absolutely denyed, makes it usefull to retain the same word, as in our Translation; For it is impossible.

foreign: Syr. Those who one time, or once descended unto Baptism; of which Interpretation we must speak afterwards. All others, qui semel fuerint illuminati, who were once enlsghtened. OnelyOnly the Aethiopick follows the Syriack; some read illustrati, to the same purpose.

foreign. Vulg. Lat. Gustaverant etiam donum coeleste; etiam, for et. Others express the Article by the Pronoun, by reason of its Reduplication. Et gustaverint donum illud coeleste; and have tasted of that heavenly gift. Syr. The gift that is from heaven. And this the Emphasis in the Original seems to require. And have tasted of that heavenly gift.

foreign. Et Participes facti sunt Spiritus sancti. Vulg. Lat. And are made partakers of the Holy Ghost. All others, facti fuerint; have been made partakers of the Holy Ghost; Syr. foreign, the Spirit of Holiness.

foreign. Vulg. Lat. Et p. 4gustaverunt nihilominus bonum Dei verbum. Rhem. have Moreover tasted the good word of God. But moreover doth not express nihilominus: and have notwithstanding, which hath no place here, foreign verbum pulchrum.

foreign. Virtutesque seculi futuri. Syr. foreign Virtutem; the power. Vulg. seculi venturi. We cannot in our Language distinguish between futurum and venturum, and so under it, the world to come.

foreign; Vulg. & prolapsi sunt. Rhem. And are fallen. Others. Si prolabantur: which the sense requires: if they fall, that is, away, as our Translation; properly. Syr. foreign that sin again, somewhat dangerously; for it is one kind of sinning onelyonly that is included and expressed.

foreign. Vulg. rursus renovari ad poenitentiam; to be renewed again to repentance, rendring the active verb passively. So Beza also, ut denuo renoventur ad resipiscentiam: that they should again be renewed to Repentance. The word is active, as rendred by ours, to renew them again to repentance

foreign. Rursum cruficigentes sibimetipsis filium Dei. foreign. p. 5Vulg. Et ostentui habentes. Rhem. and making him à mockery. Eras. ludibrio habentes. Beza, ignominiae exponentes. One of late; ad Exemplum Judaeorum excruciant; torment him as did the Jews.

For it is impossible for those who were once enlightened, and have tasted of the Heavenly gift, and were made partakers of the holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, (for any) to renew them again to repentance; seeing they crucifie agian to themselves the Son of God, and put him to open shame (or treat him ignominiously.)

THat this passage in our Apostles discourse hath been looked upon as accompanied with great Difficulties, is known to all. And many have the differences been about its Interpretation. For both Doctrinally & Practically, sundry have here stumbled and miscarried. It is almost generally agreed upon, that from these words, and the colourable but indeed perverse Interpretation, and application made of them by some in the Primitive times, occasioned by the then present Circumstances of things, p. 6to be mentioned afterwards, the Latin Church was so backward in receiving the Epistle it self, that it had not absolutely prevailed therein in the days of Hierome, as we have elsewhere declared. Wherefore it is necessary, that we should a little inquire into the occasion of the great contests which have been in the Church almost in all Ages, about the sence of this place.

It is known that the Primitive Church according to its Duty, was carefully watchfull about the Holiness and upright walking of all that were admitted into the Society and fellowship of it. Hence, upon every known and visible failing, they required an open Repentance from the Offenders, before they would admit them unto a participation of the sacred Mysteries. But upon flagitious and scandalous crimes, such as Murder, Adultery, or Idolatry, in many Churches they would never admit those who had been guilty of them into their Communion any more. Their greatest and most signal triall, was with respect unto them, who through fear of death complyed with the Gentiles in their Idolatrous Worship, in the time of persecution. For they had fixed no certain general Rule whereby they should unanimously proceed, but p. 7every Church exercised Severity or Lenity, according as they saw cause, upon the circumstances of particular instances. Hence Cyprian in his banishment would not positively determine concerning those of the Church in Carthage, who had so sinned and fallen, but defer'd his thoughts until his return; when he resolved to advise with the whole Church, and settle all things according to the councell that should be agreed on amongst them. Yea many of his Epistles are on this subject, peculiarly; and in them all, if compared together, it is evident, that there was no Rule agreed upon herein; nor was he himself well resolved in his own mind, though strictly on all occasions opposing Novatianus, wherein it had been well if his Arguments had answered his Zeal. Before this the Church of Rome was esteemed in particular more remiss in their Discipline, and more free than other Churches in their readmission unto Communion, of notorious Offenders. Hence Tertullian in his Book de Paenitentia, reflects on Zepherinus the Bishop of Rome, that he had admitted Adulterers unto Repentance, and thereby unto the communion of the Church. But that Church proceeding in her Lenity, and every day enlarging her charity, Novatus p. 8and Novatianus, taking offence thereat, advanced an opinion in the contrary extreame. For they denyed all hope of Church-pardon, or of a Return unto Ecclesiastical Communion, unto them who had fall'n into open sin after Baptism; and in especial peremptorily excluded all Persons whatsoever who had outwardly complied with Idolatrous Worship in time of persecution, without respect unto any distinguishing circumstances. Yea they seem to have excluded them from all exspectation of forgiveness from God himself. But their followers terrified with the uncharitableness and horror of this perswasion, tempered it so far, as leaving all Persons absolutely to the mercy of God upon their Repentance, they only denyed such as we mentioned before a readmission into Church communion, as Acesius speaks expressly in Socrates; l. 1. cap. 7. Now this opinion they endeavoured to confirm, as from the nature and use of Baptisme, which was not to be reiterated; whereon they judged, that no pardon was to be granted unto them, who fell into those sins which they lived in before, and were cleansed from at their Baptisme; So principally from this p. 9place of our Apostle, wherein they thought their whole Opinion was taught and confirmed. And so usually doth it fall out very unhappily with men, who think they clearly see some peculiar Opinion or Perswasion, in some singular Text of Scripture, [†][†]Solenne est haereticis alicujus capituli ancipitis occasine adversus exercitum sententiarum instrumenti totius armari. Tert. de pudicit; utique aequum, incerta de certis, obscura de manifestis praejudicari, ut ne inter discordiam certoroum & incertorum, manifestorum & obscurorum, fides dissipetur. Id. de Resur. foreign Clem. Abr. Stromat. 6. foreign. Origen. ad Cels. lib. 6.and will not bring: their interpretation of it, unto the Analogy of faith, whereby they might see how contrary it is to the whole design and current of the Word in other places. But the Church of Rome on the other side judging rightly from other directions p. 10given in the Scripture, that the Novatians transgressed the Rule of Charity and Gospel-discipline in their Severities; yet as it should seem, and is very probable, knew not how to answer the Objection from this place of our Apostle. Therefore did they rather choose for a season, to suspend their assent unto the Authority of the whole Epistle, than to prejudice the Church by its Admission. And well was it that some Learned men afterwards by their sober Interpretations of the words, plainly evinced that no Countenance was given in them unto the errors of the Navatians; for without this it is much to be feared that some would have preferred their interest in their present controversie, before the Authority of it, which would in the issue have proved ruinous to the Truth it self. For the Epistle being designed of God unto the common Edification of the Church, would have at length prevailed, whatever sence men through their prejudices and ignorance should put upon any passages of it. But this controversie is long since buried; the Generality of the Churches in the world being sufficiently remote from that which was truly the mistake of the Novatians, yea the most of them do bear p. 11peaceably in their Communion, without the least exercise of Gospel-discipline towards them, such persons as concerning whom the dispute was of old, whether they should ever in this world be admitted into the Communion of the Church, although upon their open and professed Repentance. We shall not therefore at present need to labour in this controversie.

But the sence of these words hath been the subject of great contests, on other occasions also. For some doe suppose, and contend, that they are real and true Believers, who are decyphered by the Apostle, and that their Character is given us in and by sundry inseparable adjuncts, and properties of such Persons; Hence they conclude, that such Believers may totally and finally fall from Grace, and perish eternally. Yea it is evident that this Hypothesis of the final Apostacy of true Believers, is that which influenceth their minds and judgements to suppose that such are here intended. Wherefore others who will not admit that according to the tenor of the Covenant of Grace in Christ Jesus, true Believers can perish everlastingly, do say, that either they are not here intended, or if they are, that the words are only comminatory, wherein although p. 12the Consequence in them in a way of arguing be true, namely that on the supposition laid down, the inference is certain, yet the supposition is not asserted in order unto a certain Consequent, whence it should follow that true Believers might so really fall away, and absolutely perish. And these things have been the matter of many contests among Learned men.

Again; there have been sundry mistakes in the practical Application of the intention of these words, unto the Consciences of men, mostly made by themselves, who are concerned. For whereas by reason of sin, they have been surprized with Terrors and troubles of Conscience, they have withall in their Darkness and Distress, supposed themselves to be fallen into the condition here discribed by our Apostle; and consequently to be irrecoverably lost. And these Apprehensions usually befall men on two occasions. For some having been overtaken with some great actual sin, against the second Table, after they have made a profession of the Gospel, and having their consciences harrased with a sense of their Guilt, (as it will fall out where men are not greatly hardned through the deceitfullness of sin) they judg that they are fallen under the sentence denounced in p. 13this Scripture against such sinners, as they suppose themselves to be, whereby their state is irrecoverable. Others doe make the same judgement of themselves, because they have fallen from that constant Compliance with their Convictions, which formerly led them unto a strict performance of Duties, and this in some course of long continuance. Now whereas it is certain, that the Apostle in this discourse gives no countenance unto that severity of the Novatians, whereby they excluded offenders everlastingly from the peace and communion of the Church; nor to the final Apostacy of true Believers, which he testifieth against in this very Chapter, in compliance with innumerable other Testimonies of Scripture to the same purpose; nor doth he teach any thing whereby … conscience of any sinner, who desires to return to God and to finde acceptance with him, should be discouraged or disheartned; we must attend unto the Exposition of the Words, in the first place, so as not to break in upon the boundaries of other Truths, nor transgress against the Analogy of faith. And we shall find that this whole discourse compared with other Scriptures, and freed from the prejudices that men have brought p. 14unto it, is both remote from administring any just occasion to the mistakes before mentioned, and is a needfull wholsom commination, duely to be considered by all Professors of the Gospel.

In the words, we consider, 1. The Connexion of them unto those foregoing, intimating the occasion of the Introduction of this whole discourse. 2. The Subject described in them, or the Persons spoken of, under sundry Qualifications, which may be enquired into, joyntly and severally. 3. What is supposed concerning them. 4. What is affirmed of them on that Supposition.

1. The Connexion of the words is included in the causal conjunction; foreign For. It respects the introduction foreign.of a Reason for what had been before discoursed, as also of the Limitation which the Apostle added expressely unto his purpose of making a progress in their farther instruction; if God permit. And he doth not herein express his judgement that they to whom he wrote were such as he describes, for he afterwards declares that he hoped better things concerning them; only it was necessary to give them this caution, that they might take due care not to be p. 15such. And whereas he had manifested that they were slow as to the making of a progress in knowledge, and a suitable practice; he lets them here know the danger that there was in continuing in that slothfull condition. For not to proceed in the wayes of the Gospel and Obedience thereunto, is an untoward entrance into a total Relinquishment of the one and the other. That therefore they might be acquainted with the Danger hereof, and be stirred up to avoyd that Danger, he gives them an account of the miserable Condition of those who after a Profession of the Gospel, beginning at a Non-proficiency under it, do end in Apostasie from it. And we may see, That the severest Comminations, are not onelyonly usefull in the Preaching of the Gospel, but exceeding necessary towards Persons that are observed to be slothfull in their Profession.

2. The Description of the Persons that are the Subject spoken of, is given in five Instances of the Evangelical Priviledges whereof they were made partakers, notwithstanding all which, and against their obliging Efficacy to the contrary, it is supposed that they may wholly desert the Gospel it self. And some things we may observe concerning this Description of p. 16them in general. As, 1. The Apostle designing to express the fearfull State and Judgement of these Persons, describes them by such things as may fully evidence it to be, as unavoidable, so righteous and equal. Those things must be some eminent Priviledges and Advantages, whereof they were made partakers by the Gospel. These being despised in their Apostacy, doe proclaim their destruction from God to be rightly deserved. 2. That all these Priviledges do consist in certain especial Operations of the Holy Ghost, which were peculiar unto the Dispensation of the Gospel; such as they neither were, nor could be made partakers of in their Iudaisme. For the Spirit in this sence, was not received by the works of the Law, but by the hearing of faith, Gal. 3. 2. And this was a Testimony unto them that they were delivered from the Bondage of the Law, namely by a participation of that Spirit which was the great Priviledge of the Gospel. 3. Here is no express mention of any Covenant-Grace, or Mercy, in them, or towards them; nor of any Duty of Faith, or Obedince, which they had performed. Nothing of Justification, Sanctification, or Adoption, is expresly assigned unto them. Afterwards, p. 17when he comes to declare his hopes and perswasion concerning these Hebrews, that they were not such as those whom he had before described nor such as would so fall away unto perdition, He doth it upon three grounds whereon they were differenced from them. As, 1. That they had such things as did accompany Salvation, that is, such as Salvation is inseparable from. None of these things therefore had he ascribed unto those whom he describeth in this place; for if he had so done, they would not have been unto him an Argument and Evidence of a contrary End, that these should not fall away and perish as well as those. Wherefore he ascribes nothing to these here in the Text, that doth peculiarly accompany Salvation, vers. 9. 2. He describes them, by their Duties of Obedience and Fruits of Faith. This was their work and labour of Love towards the Name of God, vers. 10. And hereby also doth he difference them from these in the Text, concerning whom he supposeth that they may perish eternally; which these Fruits of saving Faith and sincere Love cannot doe. 3. He addes, that in the preservation of those there mentioned, the Faithfulness of God was concerned; God is p. 18not unrighteous to forget. For they were such (he intended) as were interested in the Covenant of Grace, with respect whereunto alone, there is any engagement on the Faithfulness or Righteousness of God, to preserve men from Apostasie and Ruine; and there is so with an equal respect unto all who are so taken into that Covenant. But of these in the Text, he supposeth no such thing, and thereupon doth not intimate, that either the Righteousness or Faithfulness of God were any way engaged for their preservation, but rather the contrary. This whole description therefore referres unto some especial Gospel Priviledges which Professors in those dayes were promiscuously made partakers of, and what they were in particular, we must in the next place enquire.

The first thing in the Description is, that they were foreign.foreign; once enlightened. Saith the Syriack Translation, as we observed, Once baptized; It is very certain, that early in the Church, Baptism was called foreign, Illumination; and foreign to enlighten, was used for to Baptize. And the set times wherein they solemnly administred that Ordinance, were called foreign, the p. 19dayes of Light. Hereunto the Syriack Interpreter seems to have had respect: And the word foreign once, may give countenance hereunto. Baptism was once onelyonly to be celebrated, according to the constant Faith of the Church in all Ages. And they called Baptism Illumination, because it being one Ordinance of the Initiation of Persons into a participation of all the mysteries of the Church, they were thereby translated out of the Kingdome of Darkness into that of Light and Grace. And it seems to give further countenance hereunto, in that, Baptism really was the beginning and Foundation of a participation of all the other spiritual Priviledges that are mentioned afterwards. For it was usual in those times, that upon the baptizing of persons, the Holy Ghost came upon them, and endowed them with extraordinary gifts peculiar to the dayes of the Gospel, as we have shewed in our consideration of the Order between Baptisme and Imposition of hands. And this Opinion hath so much of probability in it, that having nothing therewithall unsuited unto the Analogy of Faith, or Design of the place, that I should embrace it, if the word it self as here used, did not require another Interpretation. For it p. 20was a good while after the writing of this Epistle, and all other parts of the New Testament, at least an Age or two, if not more, before this word was used Mystically to express Baptism. In the whole Scripture it hath another sence, denoting an inward Operation of the Spirit, and not the outward Administration of an Ordinance. And it is too much boldness to take a word in a peculiar sence in one single place, diverse from its proper signification and constant use, if there be no circumstances in the Text forcing us thereunto, as here are not. And for the word foreign Once, it is not to be restrained unto this particular, but referres equally unto all the instances that follow; signifying no more but that those mentioned were really and truely partakers of them.

foreign, is to give Light or knowledge by teaching; the same with foreign, which is therefore so translated oft-times by the Greeks. As by Aquila, Exod. 4. 12. Psal. 119. 33. Prov. 4. 4. Isa. 27. 11. as Drusius observes. And it is so by the LXX. Judg. 13. 8. 2 Kings 12. 2. chap. 17. 27. Our Apostle useth it for to make manifest, that is, bring to light, 1 Cor. 4, 5. 2 Tim. 1. 10. And the meaning of it, Joh. 1. 9. where we p. 21render it lighteth, is to Teach. And foreign is Knowledge upon Instruction, 2 Cor. 4. 4. foreign, that the light of the Gospel should not shine into them; that is, the Knowledge of it; so vers. 6. foreign. The light of the Knowledge. Wherefore, to be enlightened in this place, is to be instructed in the Doctrine of the Gospel, so as to have a Spiritual Apprehension thereof. And this is so termed on a double Account:

1. Of the Object, or the things known and apprehended. For Life and Immortality are brought to light by the Gospel, 2 Tim. 1. 10. Hence it is called Light. The Inheritance of the Saints in light. And the State which men are thereby brought into, is so called in opposition to the Darkness that is in the world without it, 1 Pet. 2. 9. The world without the Gospel is the Kingdom of Sathan; foreign; 1 Joh. 5. 19. The whole of the world, and all that belongs unto it, in distinction from, and opposition unto the New Creation, is under the Power of the wicked one, the Prince of the Power of Darkness, and so is full of Darkness; it is foreign, 2 Pet. 1. a dark place; wherein Ignorance, Folly, p. 22Errors and Superstition do dwell and reign. By the Power and Efficacy of this Darkness are men kept at a distance from God, and know not whither they goe. This is called walking in Darkness, 1 Joh. 1. 6. whereunto walking in the Light, that is, the Knowledge of God in Christ by the Gospel, is opposed, vers. 7. On this Account is our Instruction in the Knowledge of the Gospel called Illumination, because it self is Light.

2. On the Account of the Subject, or the Mind it self, whereby the Gospel is apprehended. For the Knowledge which is received thereby, expells that Darkness, Ignorance and Confusion, which the Mind before was filled and possessed withall. The Knowledge, I say, of the Doctrines of the Gospel, concerning the Person of Christ, of God's being in him reconciling the World to himself, of his Offices, Work and Mediation, and the like Heads of Divine Revelation, doth set up a spiritual Light in the Minds of Men, enabling them to discern what before was utterly hid from them, whilest alienated from the Life of God, through their Ignorance. Of this Light and Knowledge there are several Degrees, according to the Means of Instruction p. 23which they do enjoy, the Capacity they have to receive it, and the Diligence they use to that purpose: But a competent measure of the Knowledge of the Fundamental and most material Principles or Doctrines of the Gospel is required, unto all that may thence be said to be illuminated; that is, freed from the Darkness and Ignorance they once lived in, 2 Pet. 1. 18, 19, 20. This is the first Property whereby the Persons intended, are described; they are such as were illuminated by the Instruction they had received in the Doctrine of the Gospel, and the Impression made thereby on their Minds, by the Holy Ghost; for this is a common work of his, and is here so reckoned: And the Apostle would have us know, that

I. It is a great Mercy, a great Priviledge, to be Enlightened with the Doctrine of the Gospel, by the effectual working of the Holy Ghost. But,

II. It is such a Priviledge as may be lost, and end in the Aggravation of the Sin, and Condemnation of those who were made Partakers of it. And,

III. Where there is a Total Neglect of the due Improvement of this Priviledge and p. 24Mercy, the Condition of such Persons is hazardous, as inclining towards Apostasie.

Thus much lyes open and manifest in the Text. But that we may more particularly discover the Nature of this first part of the Character of Apostates, for their sakes who may look after their own Concernment therein, we may yet a little more distinctly express the Nature of that Illumination and Knowledge which is here ascribed unto them; and how it is lost in Apostasie, will afterwards appear. And

1. There is a Knowledge of Spiritual things, that is purely Natural and Disciplinary, attainable and attained without any especial Aid or Assistance of the Holy Ghost. As this is evident in common Experience, so especially among such as casting themselves on the study of Spiritual things, are yet utter strangers unto all spiritual Gifts. Some Knowledge of the Scripture and the things contained in it, is attainable at the same rate of pains and study with that of any other Art or Science.

2. The Illumination intended, being a Gift of the Holy Ghost, differs from, and is exalted above this Knowledge that is p. 25purely natural. For it makes neerer Approaches unto the Light of Spiritual things in their own Nature, than the other doth. Notwithstanding the utmost improvement of Scientifical Notions that are purely Natural, the things of the Gospel in their own Nature are not onelyonly unsuited unto the Wills and Affections of Persons endued with them, but are really Foolishness unto their Minds. And as unto that Goodness and Excellency which give Desireableness unto Spiritual things, this Knowledge discovers so little of them, that most men hate the things which they profess to Believe. But this Spiritual Illumination gives the Mind some Satisfaction with Delight and Joy in the things that are known. By that Beam whereby it shines into Darkness, although it be not fully comprehended, yet it represents the way of the Gospel as a way of Righteousness, 2 Pet. 2. 21. which reflects a peculiar Regard of it on the Mind.

Moreover, the Knowledge that is meerly Natural, hath little or no Power upon the Soul, either to keep it from Sin or to constrain it to Obedience. There is not a more secure and profligate Generation of Sinners in the world, than those who are p. 26under the sole conduct of it. But the Illumination here intended, is attended with Efficacy, doth effectually press in the Conscience and whole Soul, unto an abstinence from Sin, and the Performance of all known Dutyes: Hence Persons under the Power of it and its Convictions, do oft-times walk blamelesly and uprightly in the world, so as not with the other to contribute unto the Contempt of Christianity. Besides, there is such an Allicance between spiritual Gifts, that where any one of them doth reside, it hath assuredly other accompanying of it, or one way or other belonging unto its train, as is manifest in this place. Even a single Talent is made up of many pounds. But the Light and Knowledge which is of a mere Natural Acquirement, is solitary, destitute of the Society and Countenance of any spiritual Gift whatever. And these things are exemplified unto common observation every day.

3. There is a saving, sanctifying Light and Knowledge, which this Spiritual Illumination riseth not up unto: For, though it transiently affect the Mind with some Glances of the Beauty, Glory, and Excellency of Spiritual things; yet it doth not give that direct, steady, intuitive insight p. 27into them, which is obtained by Grace. See 2 Cor. 3. 18. Chap. 4. 4, 6. Neither doth it renew, change, or transform the Soul into a Conformity unto the things known, by planting of them in the Will and Affections, as a gracious, saving Light doth, 2 Cor. 3. 18. Rom. 6. 17. Rom. 12. 1. These things I judged necessary to be added, to clear the Nature of the first Character of Apostates.

The Second thing asserted in the Description of them, is, foreign.That they have tasted of the heavenly Gift; foreign; The doubling of the Article gives Emphasis to the Expression. And we must enquire, (1.) What is meant by the Heavenly Gift; And, (2.) What by Tasting of it.

First: The Gift of God; foreign, is either foreign, donatio, or foreign, donum. Sometimes it is taken for the Grant or giving it self, and sometimes for the thing given. In the first sence it is used, 2 Cor. 9. 15. Thanks be to God, foreign, for his Gift that cannot be declared; that is, fully or sufficiently: Now this Gift was his Grant of a free, charitable, and bountifull Spirit to the Corinthians, in ministring unto the p. 28poor Saints. The Grant hereof is called Gods Gift; So is the Gift of Christ used also: Ephes. 4. 7. according to the measure of the Gift of Christ; that is, according as he is pleased to give and grant of the Fruits of the Spirit unto men: See Rom. 5. 15, 17. Ephes. 3. 7. Sometimes it is taken for the Thing given; properly foreign or foreign, as Jam. 1. 17. so it is used, Joh. 4. 10. If thou knewest the Gift of God, foreign, The Gift of God, that is, the Thing given by him, or to be given by him. It is, as many judge, the Person of Christ himself in that place, which is intended. But the Context makes it plain, that it is the Holy Ghost; For he is that Living Water which the Lord Jesus in that place promiseth to bestow. And so far as I can observe, foreign, the gift, with respect unto God as denoting the thing given, is no where used but onelyonly to signifie the Holy Ghost; And if it be so, the sence of this place is determined, Acts 2. 38. Ye shall receive foreign, the Gift of the Holy Ghost; not that which he gives, but that which he is. Chap. 8. 20. Thou hast thought foreign, that the gift of God may be purchased with Money; that is, the Power of the Holy Ghost in Miraculous Operations. So expressely, p. 29chap. 10. 45. chap. 11. 17. Elsewhere. foreign, so far as I can observe, when respecting God, doth not signifie the thing given, but the grant it self. The Holy Spirit is signally the Gift of God under the New Testament.

And he is said to be foreign, heavenly, or from Heaven. This foreign.may have respect unto his Work and Effect, they are heavenly as opposed to Carnal and Earthly. But principally it regards his Mission by Christ after his Ascension into Heaven, Act. 2. 33. Being exalted and having received the Promise of the Father, he sent the Spirit. The Promise of Him was, that he should be sent from Heaven, or foreign, from above, as God is said to be above, which is the same with heavenly; Deut. 4. 39. 2 Chron. 5. 23. Job 31. 2, 8. Isa. 2. 2, 15. foreign, and Chap. 45. 8. When he came upon the Lord Christ to anoynt him for his Work, the Heavens were opened, and he came from above, Matth. 3. 16. so Acts 2. 2. At his first coming on the Apostles, there came a sound from Heaven. Hence he is said to be foreign; that is, to be foreign, sent from Heaven; 1 Pet. 1. 12. Wherefore, although he may be said to p. 30be heavenly upon other Accounts also, which therefore are not absolutely to be excluded, yet his being sent from Heaven by Christ, after his Ascension thither, and Exaltation there, is principally here regarded. He therefore is this foreign, the heavenly Gift here intended, though not absolutely, but with respect unto an especial work.

That which riseth up against this Interpretation, is, that the Holy Ghost is expressely mentioned in the next Clause; And were made partakers of the Holy Ghost. It is not therefore probable that He should be here also intended.

Answ. (1.) It is ordinary to have the same thing twice expressed in various words, to quicken the sence of them; and it is necessary it should be so, when there are divers respects unto the same thing; as there are in this place.

(2.) The following Clause may be exegetical of this, declaring more fully and plainly what is here intended, which is usual also in the Scripture; so that nothing is cogent from this Consideration, to disprove an Interpretation so suited to the sence of the place, and which the constant use of the word makes necessary to be embraced. But,

p. 31(3.) The Holy Ghost is here mentioned as the great Gift of the Gospel times, as coming down from Heaven, not absolutely, not as unto his Person, but with respect unto an especial Work; namely, the change of the whole State of Religious Worship in the Church of God; whereas, we shall see in the next words, he is spoken of onelyonly with respect unto external actual Operations. But he was the great, the promised heavenly Gift, to be bestowed under the New Testament, by whom God would institute and ordain a new Way, and new Rites of Worship, upon the Revelation of himself and Will in Christ. Unto him was committed the Reformation of all things in the Church, whose time was now come. Chap. 9. 10. The Lord Christ when he ascended into Heaven, left all things standing and continuing in Religious Worship, as they had done from the dayes of Moses; though he had virtually put an end unto it. And he commanded his Disciples, that they should attempt no Alteration therein, untill the Holy Ghost were sent from Heaven to enable them thereunto, Acts 1. 4, 5. But when he came as the great Gift of God, promised under the New Testament, he removes all the Carnal Worship and Ordinances p. 32of Moses, and that by the full Revelation of the Accomplishment of all that was signified by them; and appoints the New, Holy, Spiritual Worship of the Gospel, that was to succed in their Room. The Spirit of God therefore, as bestowed for the Introduction of the New Gospel-state, in Truth and Worship, is the heavenly Gift here intended. Thus our Apostle warneth these Hebrews, that they turn not away from him who speaketh from Heaven, Chap. 12. 25. that is, Jesus Christ speaking in the Dispensation of the Gospel by the holy Ghost sent from Heaven. And there is an Antithesis included herein, between the Law and the Gospel; the former being given on Earth, the latter being immediately from Heaven. God in giving of the Law made use of the Ministry of Angels and that on the Earth; But he gave the Gospel Church-state, by that Spirit which although he worketh on men in Earth, and is said in every Act or Work to be sent from Heaven, yet is he still in Heaven, and alwayes speaketh from thence; as our Saviour said of himself, with respect unto his Divine Nature, Joh. 3. 13.

Secondly, We may enquire, what it is to taste of this Heavenly Gift. p. 33foreign.The Expression of tasting is Metaphorical, and signifies no more but to make a Trial or Experiment; For so we doe by tasting, naturally and properly of that which is tendred unto us to eat. We taste such things by the sense given us to discern our Food, and then either receive or refuse them as we find Occasion. It doth not therefore include eating, much less digestion and turning into Nourishment of what is so tasted. For its Nature being onelyonly thereby discerned, it may be refused, yea though we like its relish and savour upon some other Consideration. Some have observed, that to taste, is as much as to eat; as 2 Sam. 3. 35. I will not taste Bread, or ought else. But the meaning is, I will not so much as taste it, whence it was impossible he should eat it. And when Jonathan sayes, that he onelyonly tasted a little of the Honey, 1 Sam. 14. 29. it was an Excuse and Extenuation of what he had done. But it is unquestionably used for some kind of Experience of the Nature of things, Prov. 31. 18. foreign, she tasteth that her Merchandize is good; or hath experience of it, from its encrease, Psal. 34. 8. O taste and see that the Lord is good; which Peter respects, 1 Epist. 2, 3. If so be that ye have p. 34tasted that the Lord is gracious; or found it so by Experience. It is therefore Properly to make an Experiment or trial of any thing, whether it be received or refused; and is sometimes opposed to Eating and Digestion, as Matth. 27. 34. That therefore which is ascribed unto these Persons, is, that they had had an Experience of the Power of the Holy Ghost, that Gift of God, in the Dispensation of the Gospel, the Revelation of the Truth, and Institution of the Spiritual Worship of it; Of this State, and of the Excellency of it, they had made some Trial, and had some Experience; a Priviledge that all men were not made partakers of. And by this taste they were convinced, that it was far more excellent, than what they had been before accustomed unto, although now they had a mind to leave the finest Wheat for their old Acorns. Wherefore, although tasting contain a Diminution in it, if compared with that spiritual Eating and Drinking, with that Digestion of Gospel Truths, turning them into Nourishment, which are in true Believers; yet absolutely considered, it denotes that Apprehension and Experience of the Excellency of the Gospel as administred by the Spirit, which is a great p. 35Priviledge and spiritual Advantage, the contempt whereof will prove an unspeakable Aggravation of the Sin, and the remediless ruine of Apostates. The meaning then of this Character given concerning these Apostates is, that they had some Experience of the Power and Efficacy of the Holy Spirit from Heaven, in Gospel Administrations and Worship. For what some say of Faith, it hath here no place; and what others affirm of Christ, and his being the Gift of God, comes in the Issue unto what we have proposed. And we may observe, further to clear the design of the Apostle in this Commination.

I. That all the Gifts of God under the Gospel are peculiarly Heavenly, Joh. 3. 12. Ephes. 1. 3. and that in opposition, (1) To earthly things, Coloss. 3. 11, 12. (2) To carnal Ordinances, Heb. 9. 23. let them beware by whom they are despised.

II. The Holy Ghost, for the Revelation of the Mysteries of the Gospel, and the Institution of the Ordinances of spiritual Worship, is the great Gift of God under the New Testament.

III. There is a Goodness and Excellency in this heavenly Gift, which may be tasted or p. 36experienced in some measure by such as never receive them, in their Life, Power and Efficacy. They may taste, (1.) Of the Word, in its Truth, not its Power; (2) Of the Worship of the Church, in its outward Order, not its inward Beauty; (3) Of the Gifts of the Church, not it's Graces.

IV. A Rejection of the Gospel, its Truth and Worship, after some Experience had of their Worth and Excellency, is an high Aggravation of Sin, and a certain Praesage of Destruction.

The Third Property whereby foreign.these Persons are described is added in those words; foreign; and were made partakers of the Holy Ghost. This is placed in the middle or Center of the Priviledges enumerated, two preceding it, and two following after; as that which is the root and animating Principle of them all. They all are Effects of the Holy Ghost, in his Gifts or his Graces, and so do depend on the participation of him. Now men do so partake of the Holy Ghost, as they do receive him. And he may be received either as unto personal Inhabitation, or as unto spiritual Operations. In the first way the World p. 37cannot receive him, Joh. 14. 17. where the World is opposed unto true Believers, and therefore these here intended were not in that sence partakers of him. His Operations respect his Gifts. So to partake of him, is to have a part share or portion in what he distributes by way of spiritual Gifts; in answer unto that Expression; All these worketh that one and self-same Spirit, dividing unto every one severally as he will, 1 Cor. 12. 11. So Peter told Simon the Magician, that he had no Part in spiritual Gifts, he was not partaker of the Holy Ghost, Act. 8. 21. Wherefore, to be partaker of the Holy Ghost, is to have a share in, and benefit of his spiritual Operations.

But, whereas the other things mentioned, are also Gifts or Operations of the Holy Ghost, on what Ground or for what Reason, is this mentioned here in particular, that they were made partakers of him, which if his Operations onelyonly be intended, seems to be expressed in the other Instances?

Answ. (1) It is, as we observed before, no unusual thing in the Scripture, to express the same thing under various Notions, the more effectually to impress a Consideration and sence of it on our mind; especially p. 38where an Expression hath a singular Emphasis in it, as this hath here used: For, it is an exceeding aggravation of the sins of these Apostates, that in these things they were partakers of the Holy Ghost.

(2.) As was before intimated also, this participation of the Holy Ghost, is placed it may be in the midst of the several parts of this Description, as that whereon they do all depend, and they are all but instances of it. They were partakers of the Holy Ghost, in that they were once enlightened, and so of the rest.

(3.) It expresseth their own personal Interest in these things. They had an Interest in the things mentioned not onelyonly objectively, as they were proposed and presented to them in the Church; but subjectively they themselves in their own Persons were made partakers of them. It is one thing for a man to have a share in, and benefit by the Gifts of the Church, another to be personally himself endowed with them.

(4.) To mind them in an especial manner of the Priviledge they enjoyed under the Gospel, above what they had in their Judaisme. For, whereas they had not then so much as heard that there was a p. 39Holy Ghost, that is, a blessed Dispensation of him in spiritual Gifts, Acts 19. 2; Now they themselves in their own Persons were made partakers of him, than which there could be no greater aggravation of their Apostasie: And we may observe in our way, that

The Holy Ghost is present with many as unto powerfull Operations, with whom he is not present as to gracious Inhabitation: Or, Many are made partakers of him in his spiritual Gifts, who are never made partakers of him in his saving Graces. Mat. 7. 22, 23.

Fourthly, It is added in the Description, that they had tasted foreign.foreign, The good Word of God. And we must enquire, (1) What is meant by the Word of God: (2) How it is said to be Good; and (3) In what sence they taste of it.

1. foreign is properly verbum dictum; a word spoken; and although it be sometimes used in another sence by our Apostle, and by him alone, Chap. 1. 3. chap. 11. 3. where it denotes the effectual active Power of God; yet both the signification of the word, and its principal use elsewhere, denote words spoken; and when applyed p. 40unto God, his Word as preached and declared. See Rom. 10. 17. Joh. 6. 68. The Word of God, that is, the Word of the Gospel as Preached is that which they thus tasted of. But it may be said, that they enjoyed the Word of God in their state of Judaisme: They did so, as to the written Word; for unto them were committed the Oracles of God, Rom. 3. 2. But it is the Word of God as preached in the Dispensation of the Gospel that is eminently thus called, and concerning which such excellent things are spoken, Rom. 1. 16. Act. 20. 32. Jam. 1. 21.

2. This Word is said to be foreign, good, desireable, amiable, as the word here used signifieth. Wherein it is so, we shall see immediately. But whereas the Word of God preached under the Dispensation of the Gospel, may be considered two wayes; (1) In General, as to the whole Systeme of Truths contained therein; And (2) In Especial, for the Declaration made of the Accomplishment of the Promise in sending Jesus Christ for the Redemption of the Church; it is here especially intended in this latter sence. This is emphatically called foreign, 1 Pet. 1. 25. So the Promise of God in particular is called his Good Word; p. 41Jer. 29. 10. After Seventy years I will visit you, and perform my good word towards you; as he calls it the good thing that he had promised, Chap. 33. 14. The Gospel is the good tidings of Peace and Salvation by Jesus Christ, Isa. 52. 7.

3. Hereof they are said to taste, as they were before of the heavenly Gift. The Apostle as it were studiously keeps himself to this Expression, on purpose to manifest that he intendeth not those who by Faith do really receive, feed, and live on Jesus Christ, as tendred in the Word of the Gospel, Joh. 6. 35, 49, 50, 51, 54, 55. It is as if he had said; I speak not of those who have received and digested the spiritual Food of their Souls, and turned it into spiritual Nourishment; but of such as have so far tasted of it, as that they ought to have desired it as sincere Milk to have grown thereby; But they had received such an Experiment of its Divine Truth and Power, as that it had various Effects upon them. And for the further Explication of these words, and therein of the Description of the State of these supposed Apostates, we may consider the ensuing Observations; which declare the sence of the words, or what is contained in them.

p. 42I. There is a Goodness and Excellency in the Word of God, able to Attract and affect the Minds of men, who yet never arrive at sincere Obedience unto it.

II. There is an especial Goodness in the Word of the Promise, concerning Jesus Christ, and the declaration of its Accomplishment.

(1.) For the first of these Propositions, we may enquire what is that Goodness, and wherein it doth consist; as also how Apostatizing Backsliders may taste thereof; which things tend to the Explanation of the words, and what is designed by the Apostle in them.

1. This Goodness and Excellency of the Word of God consists in its spiritual heavenly Truth. All Truth is beautifull and desireable; the Perfection of the Minds of Men consists in the Reception of it and Conformity unto it. And although, True be one consideration of any thing and Good another, yet they are inseparable Properties of the same Subject. Whatever is true is also good. So are these things put together by the Apostle, Philip. 4. 8. And as Truth is Good in it self, so is it in its Effects on the Minds of men; it gives them Peace, p. 43Satisfaction, and Contentment. Darkness, Errors, Falshood, are Evils in themselves, and fill the Minds of Men with variety, uncertainty, superstition, dread and bondage. It is Truth that makes the Soul free in any kind, Joh. 8. 32. Now the Word of God is the onelyonly pure, immixed and solid Truth. Thy Word is Truth, Joh. 17. 17. In most other things as to the best evidence attainable, men wander in the wilderness of endless Conjectures. The Truth of the Word of God alone, is stable, firm, infallible, and which gives rest to the Soul. As God is a God of Truth, Deut. 32. 4. the onelyonly true God, Joh. 17. 3. so he is, and he is alone essentially Truth, and the eternal Spring of it unto all other things. Hereof is this Word the onelyonly Revelation. How excellent, how desirable therefore must it needs be, and what a Goodness to be preferred above all other things must it be accompanyed withall! As it is infallible Truth giving Light to the Eyes and Rest to the Soul, it is the good Word of God.

2. It is so in the Matter of it, or the Doctrines contained in it. As, (1) The Nature and Properties of God are declared therein. God being onelyonly good, the onelyonly Fountain and Cause of all Goodness, and p. 44in whose Enjoyment all Rest and Blessedness doth consist, the Revelation made of him, his Nature and Attributes, reflects a singular Goodness on it. Joh. 17. 3. If it be incomparably better to know God, than to enjoy the whole World and all that is in it, that Word must be good whereby he is revealed unto us, Jerem. 9. 23, 24. (2) It is exceeding good in the Revelation of the glorious Mystery of the Trinity, therein alone contained. This is that Mystery the knowledge whereof is the onelyonly Means to have a right Apprehension of all other sacred Truths; and without it, no one of them can be understood in a due Manner, nor improved unto a due End. This is that alone which will give true Rest and Peace to the Soul. And there is not the meanest true Believer in the World, who is exercised in Faith and Obedience, but he hath the Power of this Truth in and upon his Mind, though he be not able to speak much of the Notions of it. All Grace and Truth are built hereon, and do center herein, and thence derive their first Power and Efficacy. Not one saving Apprehension can we have of any gracious Dispensation of God towards us, but it is resolved into the Existence of God in Trinity p. 45of Persons, and the Oeconomy of their Operations with respect unto us. It is a good Word whereby that Mystery is revealed. (3) It is so in the Revelation of the whole Mystery of the Incarnation of the Son of God, with all the Effects of infinite Wisdom and Grace thereunto belonging. What a satisfactory Goodness this is accompanyed withall, it is the most part of my business in this world to inquire and declare. (4) It is so in the Declaration of all the Benefits of the Mediation of Christ, in Mercy, Grace, Pardon, Justification, Adoption, &c.

3. It is a good Word with respect unto its blessed Effects, Psal. 19. 7, 8, 9. Act. 20. 32. Jam. 1. 21. On this Account the Psalmist assures us, that it is more to be desired than Gold, yea than much fine Gold; that it is sweeter than the Honey or the Heney-comb, Psal. 19. 10. That is, there is an incomparable Excellency, Worth and Goodness in it. And he who discerns not this Goodness in the Word of God, is a stranger unto all real Benefits by it.

(2.) How Apostatizing Persons do taste of this good Word of God may be briefly declared. And their so doing hath respect unto the three-fold Property of it mentioned, p. 46whence it is denominated Good: (1) Its Truth; (2) Its Subject-matter; (3) Its Effects.

And, (1) They taste of it as it is True in the Convictions they have thereof, in their Knowledge in it, and Acknowledgement of it. This gives (as it is the Nature of Truth to doe,) some serenity and satisfaction unto their Minds, although they are not renewed thereby. Joh. 5. 35. They that heard John preach the Truth, rejoyced in his Light, as finding much present satisfaction therein. So was it with them, Luke 4. 22. Joh. 7. 46. and others innumerable on the like occasion of hearing our Saviour preach. When men through the Knowledge of our Lord and Saviour Jesus Christ do escape the pollutions that are in the World through lust, and them that live in Error, they taste a Goodness, a Sweetness in the Rest and Satisfaction of their Minds, so as that they suppose they are really possessed of the things themselves.

(2) With respect unto the Matter of the Word, they have a taste of its Goodness in the Hopes which they have of their future Enjoyment. Mercy, Pardon, Life, Immortality and Glory, are all proposed in the good Word of God. These upon those p. 47grounds which will fail them at last, they have such hopes to be made partakers of, as that they find a great Relish and Satisfaction therein, especially when they have relief thereby against their Fears and Convictions. For even in those wayes wherein they deceive themselves, they have a Taste of what Sweetness and Goodness there is in these things unto them by whom they are enjoyed. And as those who really believe and receive Jesus Christ in the Word, do thereon rejoyce with joy unspeakable and full of Glory, 1 Pet. 1. 8. so those who only taste of the Word, do feel in themselves a great complacency in their Affections. Matth. 13. 20. For,

(3) By this Taste they may receive many Effects of the Word on their Minds and Consciences, and therein have an Experience of the Word, as unto its Power and Efficacy. It belongs unto the Exposition of the place to speak a little hereunto; and withall to declare what the difference is between them, and wherein this tasting comes short of that receiving and feeding on the Word by Faith, which is peculiar unto true Believers.

1. This Taste is accompanyed, or it may be so, with Delight, Pleasure and Satisfaction p. 48in hearing of the Word preached, especially where it is dispensed by any skilful Master of the Assemblyes, who findes out acceptable words, or words of delight, which yet are upright and Truth, Eccles. 12. 10, 11. So was it with those naughty Jews, Ezek. 33. 31, 32. with Herod, who heard John the Baptist gladly, finding Delight and Pleasure in his Preaching. So was it with multitudes that pressed after Christ to hear the Word; and so it is to be feared that it is with many in the dayes wherein we live.

2. It gives not onelyonly delight in hearing, but some Joy in the things heard. Such are the Hearers of the Word whom our Saviour compared to the Stony ground; they receive it with Joy, Matth. 13. 20. as it was with the Hearers of John the Baptist, Joh. 5. 35. The Word as tasted onelyonly, hath this Effect on their Minds, as that they shall rejoyce in the things they hear; not with abiding solid Joy, not with Joy unspeakable and full of Glory, but that which is temporary and evanid. And this ariseth from that Satisfaction which they find in hearing of the good things declared; such are Mercy, Pardon, Grace, Immortality and Glory; They cannot but rejoyce sometimes p. 49at the hearing of them, though they will not be at the pains of getting an Interest in them.

3. The Word onelyonly thus tasted of, will work on men a Change and Reformation of their Lives, with a readiness unto the performance of many Duties, 2 Pet. 2. 18. 20. Mark 6. 20. And,

4. What inward Effects it may have on the Minds and Affections of men, in Illumination, Conviction, and Humiliation, I have declared at large elsewhere. But all this while this is but tasting; The Word of the Gospel and Christ preached therein, is the food of our Souls, and true Faith doth not onelyonly taste it, but feed upon it, whereby it is turned into Grace and spiritual Nourishment in the heart. And hereunto is required; (1) The laying it up, or treasuring of it in the heart, Luke 1. 66. Chap. 2. 19. No Nourishment will ever be obtained by food, unless it be received into the Stomack, where the Means and Causes of Digestion and Communication are placed. And if the Word be not placed in the Heart by fixed Meditation and Delight, it may please for a season, but it will not nourish the Soul. (2) Food must be mixed and incorporated with the digestive Humour, p. 50Power, and Faculty of the Stomack, wherein soever it consists, or it will not nourish. Give a man never so much Food, if there be any noxious humour in the Stomack hindring it from mixing it self with the Means of Digestion, it will no way profit him. And untill the Word in the Heart be mixed and incorporated with Faith, it will not advantage us, Heb. 4. 2. And there is nothing hereof where there is a taste of the Word onelyonly. (3) Where men feed on the Word, it is turned into a Principle of Life, spiritual Strength and Growth within, which a Taste of it onelyonly will not give. As Food when it it is digested, turns into Flesh and Blood and Spirits; so doth the Word and Christ therein unto the Souls of men spiritually. Hence Christ becometh our Life, and liveth in us, as the Efficient Cause of our spiritual Life; Gal. 2. 20. Coloss. 3. 3. and we grow and encrease by the Word, 1 Pet. 2. 2. A meer taste, though it may yield present Refreshment, yet it communicates no abiding Strength. Hence multitudes relish the Word when it is preached, but never attain Life, or Srength, or Growth by it. (4) The Word received as it ought, will transform the Soul into the Likeness of p. 51God, who sends us this Food to change our whole spiritual Constitution, and to render our Natures like unto his in Righteousness and true Holiness; Ephes. 4. 21, 22, 23, 24. 2 Cor. 3. 18. This a Taste onelyonly will effect nothing towards. Nor, to conclude, will it give us such a Love of the Truth, as to abide by it in Trials or Temptations, 2 Thess. 2. 10. nor bring forth the Fruits of it in universal Obedience. And I might further discourse from hence of the deplorable Condition of them who satisfie their Minds in mere Notions of the Truth, and empty Speculations about it, without once attaining so much as a taste of the Goodness of the Word; of which sort there are many in the World; as also shew the Necessity which all the Hearers of the Word lye under, of a severe Scrutiny into their own Souls, Whether they do not rest in a Taste onelyonly of the Word, but come short of feeding upon it, and of Christ therein; but that I must not divert from the Text. What hath been here spoken, was needfull to declare the true State and Condition of the Persons spoken of. The Second Proposition mentioned, hath been treated of elsewhere.

p. 52Lastly, It is added, foreign; And the Powers foreign.of the World to come, foreign are foreign or foreign; the mighty great miraculous Operations and works of the Holy Ghost. What they were and how they were wrought among these Hebrews, hath been declared in our Exposition on Chap. 2. 4. whither I referre the Reader; and they are known from the Acts of the Apostles, where sundry instances of them are recorded. I have also proved on that Chapter, that by the World to come, our Apostle in this Epistle intends the days of the Messiah, that being the usual name of it in the Church at that time, as the New World which God had promised to create. Wherefore these Powers of the World to come, were the Gifts whereby those Signs, Wonders, and mighty works, were then wrought by the Holy Ghost, according as it was foretold by the Prophets, that they should be so. See Joel 2. compared with Acts 2. These the Persons spoken of, are supposed to have tasted; for the particle foreign referres to foreign foregoing. Either they had been wrought in and by themselves, or by others in their sight, whereby they had an Experience p. 53of the glorious and powerfull working of the Holy Ghost in the Confirmation of the Gospel. Yea, I do judge, that themselves in their own Persons were partakers of these Powers in the Gifts of Tongues and other Miraculous Operations, which was the highest Aggravation possible of their Apostasie, and that which peculiarly rendred their Recovery impossible. For there is not in the Scripture an Impossibility put upon the Recovery of any, but such as peculiarly sin against the Holy Ghost; and although that Guilt may be otherwise contracted, yet in none so signally as this of rejecting that Truth which was confirmed by his mighty Operations in them that rejected it; which could not be done without an Ascription of his Divine Power unto the Devil. Yet would I not fix on those extraordinary Gifts exclusively unto those that are ordinary. They also are of the Powers of the World to come. So is every thing that belongs to the Erection or Preservation of the New World, or the Kingdom of Christ. To the first setting up of a Kingdom great and mighty Power is required; but being set up, the ordinary Dispensation of Power will preserve it: So is it in this matter. The Extraordinary p. 54miraculous Gifts of the Spirit were used in the Erection of Christs Kingdom, but it is continued by ordinary Gifts, which therefore also belong unto the Powers of the World to come.

From the Consideration of this description in all the parts of it, we may understand what sort of Persons it is, that is here intended by the Apostle. And it appears, yea is evident,

1. That the Persons here intended, are not true and sincere Believers in the strict and proper sence of that name, at least they are not described here as such, so that from hence nothing can be concluded concerning them that are so, as to the possibility of their total and final Apostasie. For, (1) There is in their full and large Description no mention of Faith or believing, either expressely or in terms equivalent. And in no other place of the Scripture are such intended, but they are mentioned by what belongs essentially to their state. And, (2) There is not any thing ascribed to these persons, that is peculiar to them as such, or discriminative of them, as taken either from their especial Relation unto God in Christ, or any such Property of their own, as is not communicable unto p. 55others. For instance, They are not said to be called according to Gods purpose, to be Born again not of the Will of Man, nor of the Will of the Flesh, but of God; not to be Justified, or Sanctified, or United unto Christ, or to be the Sons of God by Adoption, nor have they any other Characteristical Note of true Believers ascribed to them. (3) They are in the following verses compared to the Ground on which the rain often falls, and beareth nothing but thorns and briars. But this is not so with true Believers; For Faith it self is an Herb peculiar to the enclosed Garden of Christ, and meet for him by whom we are dressed. (4) The Apostle discoursing afterwards of true Believers, doth in many particulars distinguish them from such as might be Apostates, which is supposed of the Persons here intended, as was in part before declared. For, 1. He ascribes unto them in general better things and such as accompany Salvation, as we observed, vers. 9. 2. He ascribes unto them a work and labour of love, as it is true Faith alone which worketh by Love, vers. 10. whereof he speaks not one word concerning these. 3. He asserts their Preservation, (1) On the Account of the Righteousness and Faithfulness p. 56of God, vers. 11. (2) Of the Immutability of his Counsel concerning them; vers. 17, 18. In all these and sundry other Instances doth he put a difference between these Apostates and true Believers. And whereas the Apostle intends to declare the Aggravation of their Sin in falling away by the principal Priviledges whereof they were made partakers, here is not one word in Name or Thing of those which he expressely assigns to be the chief Priviledges of true Believers, Rom. 8. 27, 28, 29, 30.

2. Our next Enquiry is more particularly whom he doth intend. And (1) they were such as not long before were converted from Judaisme unto Christianity, upon the Evidence of the Truth of its Doctrine, and the miraculous Operations wherewith its Dispensation was accompanyed. (2) He intends not the common sort of them but such as had obtained especial Priviledges among them. For they had received extraordinary Gifts of the Holy Ghost, as speaking with Tongues, or working of Miracles. And, (3) They had found in themselves and others convincing Evidences, that the Kingdome of God and the Messia, which they called the World to p. 57come, was come unto them, and had satisfaction in the gloryes of it. (4) Such Persons as these, as they have a work of Light on their Minds, so according unto the Efficacy of their Convictions may have such a Change wrought upon their Affections and in their Conversation, as that they may be of great esteem among Professors; and such these here intended might be. Now it must needs be some horrible frame of Spirit, some malicious Enmity against the Truth and Holiness of Christ and the Gospel, some violent love of Sin and the World, that could turn off such Persons as these from the Faith, and blot out all that Light and Conviction of Truth, which they had received. But the least Grace is a better security for Heaven than the greatest Gifts or Priviledges whatever.

These are the Persons concerning whom our Apostle discourseth, foreign.and of them it is supposed by him, that they may fall away, foreign. The especial Nature of the Sin here intended is afterwards declared in two Instances or aggravating Circumstances. This word expresseth the respect it had to the state and Condition of the p. 58Sinners themselves; they fall away; do that whereby they do so. I think we have well expressed the word, if they shall fall away. Our old Translations rendred it onelyonly, if they shall fall, which expressed not the sence of the word, and was liable unto a sence not at all intended. For he doth not say, if they shall fall into Sin, this or that or any Sin whatever that can be named; suppose the greatest sin imaginable, namely, the Denyal of Christ in the time of Danger and Persecution. This was that Sin (as we intimated before) about which so many contests were raised of old, and so many Canons were multiplyed about the ordering of them who had contracted the guilt thereof. But one Example well considered, had been a better guide for them than all their own arbitrary Rules and Imaginations. For Peter fell into this sin, and yet was renewed again to Repentance, and that speedily. Wherefore, we may lay down this in the first place as to the sense of the words: There is no particular sin, that any man may fall into occasionally through the Power of Temptation, that can cast the Sinner under this Commination, so that it should be impossible to renew him to Repentance. It must therefore p. 59(secondly,) be a Course of Sin or sinning that is intended. But there are various Degrees herein also, yea there are divers kinds of such Courses in sin. A man may so fall into a way of sin as still to retain in his Mind such a Principle of Light and Conviction that may be suitable to his Recovery. To exclude such from all hopes of Repentance, is expressely contrary to Ezek. 18. 21. Isa. 55. 7. yea and the whole sence of the Scripture. Wherefore men after some Conviction and Reformation of Life, may fall into corrupt and wicked Courses and make a long abode or continuance in them. Examples hereof we have every day amongst us, although it may be none to parallel that of Manasse. Consider the Nature of his Education, under his Father Hezekiah, the greatness of his Sins, the length of his continuance in them, with his following Recovery, and he is a great Instance in this Case. Whilest there is in such Persons any seed of Light or Conviction of Truth which is capable of an Excitation or Revival, so as to put forth its Power and Efficacy in their Souls, they cannot be looked on to be in the Condition intended, though their Case be dangerous.

p. 603. Our Apostle makes a distinction between foreign and foreign, Rom. 11. 11. between stumbling and falling, and would not allow that the unbelieving Jews of those dayes were come so far as foreign, that is, to fall absolutely; foreign. I say then, have they stumbled that they should fall? God forbid; that is, absolutely and irrecoverably. So therefore doth that word signifie in this place. And foreign increaseth the signification, either as to Perverseness in the Manner of the Fall, or as to Violence in the Fall it self.

From what hath been discoursed, it will appear, what falling away it is that the Apostle here intendeth. And

(1) It is not a falling into this or that actual Sin, be it of what Nature it will, which may be, and yet not be a falling away.

(2) It is not a Falling upon Temptation or Surprizal, for concerning such Fallings we have Rules of another kind given us in sundry places, and those exemplified in especial Instances; but it is that which is premeditated, of Deliberation and Choyce.

(3) It is not a Falling by Relinquishment or Renunciation of some though very p. 61material Principles of Christian Religion, by Error or Seduction, as the Corinthians fell, in denying the Resurrection of the Dead, and the Galatians by denying Justification by Faith in Christ alone, Wherefore,

(4) It must consist in a total Renunciation of all the constituent Principles and Doctrines of Christianity, whence it is denominated. Such was the Sin of them who relinquished the Gospel to return unto Judaisme as it was then stated, in opposition unto it and hatred of it. This it was, and not any kind of Actual sins that the Apostle manifestly discourseth concerning.

(5) For the compleating of this Falling away according to the intention of the Apostle, it is required that this Renunciation be avowed and professed; as, when a man forsaketh the Profession of the Gospel, and falls into Judaisme, or Mahumatisme, or Gentilisme, in Perswasion and Practice. For the Apostle discourseth concerning Faith and Obedience as professed, and so therefore also of their contraryes. And this Avowment of a Relinquishment of the Gospel hath many provoking Aggravations attending it. And yet whereas some men may in their Hearts and Minds utterly renounce p. 62the Gospel, but upon some outward secular Considerations either dare not or will not profess that inward Renunciation, their falling away is compleat and total in the sight of God; and all they do to cover their Apostasie in an external complyance with Christian Religion, is in the sight of God but a mocking of him, and the highest Aggravation of their sin.

This is the falling away intended by the Apostle; A voluntary resolved Relinquishment of, and Apostasie from the Gospel, the Faith, Rule, and Obedience thereof, which cannot be without casting the highest Reproach and Contumely imaginable upon the Person of Christ himself, as it is afterwards expressed.

Concerning these Persons and their thus falling away, two things are to be considered in the Text. (1) What is affirmed of them. (2) The Reason of that Affirmation.

The first is; That it is impossible to renew them again unto Repentance. The thing intended is Negative; to renew them again to Repentance, this is denyed of them; but the Modification of that Negation turns the Proposition into an Affirmation; It is Impossible so to doe.

p. 63foreign. The Importance of this word is dubious; some think foreign.an absolute, and others onelyonly a moral Impossibility is intended therby. This latter most fix upon, so that it is a matter rare, difficult, and seldom to be expected, that is intended, and not that which is absolutely impossible. Considerable Reasons and Instances are produced for either Interpretation. But we must look further into the meaning of it.

All future Events depend on God, who alone doth necessarily exist. Other things may be or may not be as they respect him or his Will. And so things that are future may be said to be impossible, or be so, either with respect unto the Nature of God, or his Decrees, or his Moral Rule, Order and Law. Things are impossible with respect unto the Nature of God, either absolutely as being inconsistent with his Being and Essential Properties; so it is impossible that God should lye: Or on some Supposition; so it is impossible that God should forgive sin without satisfaction, on the supposition of his Law, and the Sanction of it. In this sence the Repentance of these Apostates it may be is not impossible. I say, it may be; It may be there is nothing in it contrary to p. 64any Essential Properties of the Nature of God, either directly or reductively. But I will not be positive herein. For the things ascribed unto these Apostates are such, namely, their crucifying the Son of God afresh, and putting him to open shame, as that I know not but that it may be contrary to the Holiness and Righteousness and Glory of God as the Supreme Ruler of the World, to have any more Mercy on them than on the Devils themselves, or those that are in Hell. But I will not assert this to be the meaning of the place.

Again, things possible in themselves, and with respect unto the Nature of God, are rendred impossible by Gods Decree and Purpose; he hath absolutely determined, that they shall never be. So it was impossible that Saul and his Posterity should be preserved in the Kingdom of Israel. It was not contrary to the Nature of God, but God had decreed that so it should not be, 1 Sam. 15. 28, 29. But the Decrees of God respecting Persons in particular, and not Qualifications in the first place, they cannot be here intended; because they are free Acts of his Will, not revealed neither in particular, nor by vertue of any general Rule, as they are Soveraign Acts making p. 65differences between Persons in the same Condition, Rom. 9. 11, 12. What is possible or impossible with respect unto the Nature of God, we may know in some good measure from the certain Knowledge we may have of his Being and Essential Properties. But what is so one way or other with respect unto his Decrees or Purposes, which are Soveraign free Acts of his Will, knoweth no man, not the Angels in Heaven, Isa. 40. 13, 14. Rom. 11. 34.

3^dly, Things are possible or impossible with respect unto the Rule and Order of all things that God hath appointed. When in things of Duty God hath neither expressely commanded them, nor appointed Means for the Performance of them, then are we to look upon them as impossible, and then with respect unto us they are so absolutely and so to be esteemed. And this is the Impossibility here principally intended. It is a thing that God hath neither commanded us to endeavour, nor appointed means to attain it, nor promised to assist us in it. It is therefore that which we have no Reason to look after, attempt or expect, as being not possible by any Law, Rule, or Constitution of God.

The Apostle instructs us no further in the p. 66Nature of future Events, but as our own Duty is concerned in them. It is not for us either to look, or hope, or pray for, or endeavour the Renewal of such Persons unto Repentance. God gives Law unto us in these things, not unto himself. It may be possible with God for ought we know, if there be not a Contradiction in it unto any holy Properties of his Nature; Only he will not have us to expect any such things from him, nor hath he appointed any Means for us to endeavour it. What he shall doe we ought thankfully to accept; but our own Duty towards such Persons is absolutely at an End. And indeed they put themselves wholly out of our reach.

That which is said to be thus Impossible with respect unto these foreign.Persons, is, foreign, to renew them again to Repentance. foreign, in the New Testament with respect unto God, signifies a Gracious Change of Mind on Gospel Principles and Promises, leading the whole Soul into Conversion unto God. foreign. This is the beginning and entrance of our turning to God, without which neither the Will nor the Affections will be engaged unto him, nor is it possible for Sinners to find acceptance with him.

p. 67It is impossible foreign, to renew. The construction of the words is defective and must be supplyed; foreign foreign.may be added, to renew themselves, it is not possible they should do so; or, foreign, that some should, that any should renew them; and this I judge to be intended. For the Impossibility mentioned respects the Duty and Endeavours of others. In vain shall any attempt their Recovery by the use of any Means whatever. And we must enquire what it is to be Renewed, and what it is to be Renewed again.

Now our foreign is the Renovation of the Image of God in our Natures whereby we are dedicated again foreign.unto him. For as we had lost the Image of God by sin, and were separated from him as things Prophane, this foreign respects both the Restauration of our Nature and the Dedication of our Persons to God; And it is two-fold.

First, Real and Internal in Regeneration and effectual Sanctification. The washing of Regeneration and the renewing of the Holy Ghost, Tit. 3. 5. 1 Thess. 5. 23. But this is not that which is here intended. For this these Apostates never had, and so cannot be said to be renewed again unto it. p. 68For no man can be renewed again unto that which he never had.

Secondly, It is outward in the Profession and Pledge of it. Wherefore Renovation in this sence consists in the solemn Confession of Faith and Repentance by Jesus Christ, with the Seal of Baptism received thereon. For thus it was with all those who were converted unto the Gospel. Upon their Profession of Repentance towards God, and Faith in our Lord Jesus Christ, they received the Baptismal Pledge of an inward Renovation though really they were not partakers thereof. But this Estate was their foreign; their Renovation. From this state they fell totally, renouncing Him who is the Author of it, his Grace which is the Cause of it, and the Ordinance which is the Pledge thereof.

Hence it appears what it is foreign, to renew them again. It is to bring them again into this state of Profession by a second Renovation, and a second Baptisme as a Pledge thereof. This is determined impossible, and so unwarrantable for any to attempt. And for the most part such Persons do openly fall into such Blasphemies against, and engage (if they have Power) into such Persecution of the Truth, p. 69as that they give themselves sufficient Direction how others should behave themselves towards them. So the Ancient Church was satisfied in the Case of Julian. This is the summe of what is affirmed concerning these Apostates, namely, That it is impossible to renew them unto Repentance; that is, so to act towards them as to bring them to that Repentance whereby they may be enstated in their former Condition.

Hence sundry things may be observed for the clearing of the Apostles design in this Discourse. As,

(1) Here is nothing said concerning the Acceptance or Refusal of any upon Repentance or the Professon thereof after any sin, to be made by the Church, whose Judgement is to be determined by other Rules and Circumstances. And this perfectly excludes the pretence of the Novatians from any countenance in these words. For whereas they would have drawn their warranty from hence for the utter Exclusion from Church Communion of all those who had denyed the Faith in times of Persecution, although they expressed a Repentance whose sincerity they could not evince; Those onelyonly are intended, who p. 70neither do, nor can come to Repentance it self, nor make a Profession of it, with whom the Church had no more to doe. It is not said that men who ever thus fell away, shall not upon their Repentance be admitted again into their former state in the Church; But that such is the severity of God against them that he will not again give them Repentance unto Life.

(2) Here is nothing that may be brought in barr against such as having fallen by any great Sin, or any Course in sinning, and that after Light, Convictions, and Gifts received and exercised, who desire to repent of their Sins and endeavour after Sincerity therein. Yea such a desire and endeavour exempts any one from the Judgement here threatned.

There is therefore in it that which tends greatly to the Encouragement of such Sinners. For, whereas it is here declared concerning those who are thus rejected of God, that it is impossible to renew them, or to do any thing towards them that shall have a tendency unto Repentance; those who are not satisfied that they do yet savingly Repent, but only are sincerely exercised how they may attain thereunto, have no concernment in this Commination; p. 71but evidently have the Door of Mercy still opened unto them. For it is shut only against those who shall never endeavour to turn by Repentance. And although persons so rejected of God, may fall under Convictions of their Sin attended with despair, which is unto them a foresight of their future Condition; yet as unto the least attempt after Repentance on the terms of the Gospel, they do never rise up unto it. Wherefore the Impossibility intended of what sort soever it be, respects the severity of God, not in refusing or rejecting the greatest sinners which seek after and would be renewed unto Repentance, which is contrary unto innumerable of his Promises; but in the giving up such Sinners as these are here mentioned unto that obdurateness and obstinacy in sinning, that blindness of Mind, and hardness of Heart, as that they neither will nor shall ever sincerely seek after Repentance, nor may any means according to the Mind of God be used to bring them thereunto. And the Righteousness of the exercise of this Severity is taken from the Nature of this Sin or what is contained in it, which the Apostle declares in the ensuing Instances. And we may in our passage, observe, That

p. 72In the preaching of the Gospel, it is necessary to propose unto men, and to insist on the Severity of God, in dealing with provoking Sinners against it. And indeed the Severity of God is principally though not solely exercised with respect unto sins against the Gospel. This our Apostle calls us to the consideration of, in the case of the unbelieving Jews. Rom. 11. 22. foreign. Behold the goodnesse and severity of God; towards them that fell, (those in the Text) severity. foreign, is a sharp Dissection or cutting off. I do not therefore understand by it an essential Property of the Nature of God. It is not the same with his Holiness, Righteousness, or vindictive Justice. These are essential Properties of the Divine Nature, whence it is that he neither will nor can absolutely suffer men to sin, and let them go for ever unpunished without any Satisfaction or Attonement made for their sins, whereof we have treated elsewhere. But by Gods Severity is intended the free Act of his Will, acting according unto those Properties of his Nature in an eminent manner, when and how he pleaseth. And therefore into them it is p. 73resolved. So our Apostle when he would intimate this Severity unto us to ingenerate in us a holy Fear and Reverence of God in his Worship, addes as his Motive, for our God is a consuming fire, Heb. 12. 29. That is, of an infinitely pure, holy, righteous Nature, according to which he will deal with us, and so may unexpectedly break forth upon us in Severity if we labour not for Grace to serve him acceptably with Reverence and godly Fear. Wherefore this Severity of God is his exemplary dealing with provoking Sinners according to the exigence of his Holiness and Wisdom, without an Interposition of longer Patience or Forbearance. There are some sins or degrees in sinning, that neither the Holiness, nor Majesty, nor Wisdom of God can so bear withall, as to suffer them to pass unpunished or unremarked on in this world. In such cases is God said to exercise his Severity. And he doth so,

(1) In extraordinary outward Judgements upon open prosligate Sinners, especially the Enemies of his Church and Glory. Hence on such an occasion doth God give that description of himself; Nahum 1. 2. God is jealous, and the Lord revengeth, the Lord revengeth and is furious; the Lord p. 74will take vengeance on his adversaries, and he reserveth wrath for his Enemies. When God acteth towards his Adversaries according to the Description here given of himself, he deals with them in Severity. And two things are required to make these Judgements of God against his Adversaries in this world to be Instances thereof. (1) That they be unusual, such as do not commonly and frequently fall out in the ordinary dispensation of Divine Providence; Numb. 16. 29, 30. God doth not in the Government of the World suffer any thing to fall out or come to pass that in the issue shall be contrary to his Justice, or inconsistent with his Righteousness. But yet he beareth with things so for the most part, as that he will manifest himself to be exceedingly full of Patience and Long-suffering, as also to exercise the Faith of them that believe in the Expectation of a future Judgement. Wherefore there must be somewhat extraordinary in those Judgements wherein God will exercise and manifest Severity. So it is expressed; Isa. 28. 21. The Lord shall rise up as in Mount Perazim, he shall be wroth as in the valley of Gibeon, that he may doe his work, his strange work, and bring to pass his act, his p. 75strange act. The Work he will doe is his Work, but it is his strange Work; that is, not strange from or opposite unto his Nature, for so he will do nothing; but that which is unusual, which he doth but seldome, and is therefore marvellous. Thus in sudden destructions of Persecutors or Persons of a flagitious wickedness, in great Desolations of provoking Families, Cities and Nations, in Fire from Heaven, in Inundations, Plagues, Earthquakes, and such sudden extraordinary consuming Judgements, God giveth Instances of his Severity in the world; Rom. 1. 18. (2) In this case it is required that such Judgements be open, visible, and manifest both unto those who are punished, and to others who wisely consider them. So God speaketh of himself; Deut. 7. 10. God that repayeth them that hate him to their face, to destroy them; he will not be slack to him that hateth him, he will repay him to his face: That is, he will do it openly and manifestly, that themselves and all others shall take notice of his severity therein. This I say is one way whereby God acts his Severity in this world. And hereby he poureth everlasting contempt upon the security of his proudest and haughtiest Adversaries. For when they p. 76think they have sufficiently provided for their own safety, and stopped all Avenues of Evil according to the Rules of their Policy and Wisdom with the best Observations they are able to make of the ordinary effects of his Providence, and so give up themselves to take satisfaction in their Lusts and Pleasures, He breaks in upon them with an Instance and Example of his severity to their utter destruction. So when they say, Peace and Safety, then sudden destruction cometh upon them, as travail upon a woman with childe, and they shall not escape, 1 Thess. 1. 3. This will be the state one day of the whole Babylonish interest in the world, Rev. 18. 7, 9. But this is not directly intended in this place; although even this effect of Gods Severity overtook these Apostates afterwards.

(2) In spiritual Judgements. By these God in his Severity leaveth unprofitable, provoking, and Apostate Professors under the impossibility here intended of being renewed unto repentance. And this is the sorest of all Gods Judgements. There is in it a sentence of Eternal Damnation denounced on men afore-hand in this world. So our Apostle tells us, Some mens sins are open beforehand, going before to judgement; p. 771 Tim. 5. 24: God so passeth judgement concerning them in this world, as that there shall be no Alteration in their State and Condition to Eternity. And this severity of God towards Sinners under the Gospel, shutting them up under final Impenitency, consists in these four things.

(1) God puts an end unto all his Expectation concerning them; He looks for no more from them, and so exerciseth no more care about them. Whilest God is pleased to afford the use of Means for Conversion and Repentance unto any, he is said to look for and expect answerable Fruits; I did (saith he) so to my Vineyard, and I looked that it should bring forth Grapes; Isa. 5. 2, 4. Wherefore when God takes away all Means of Grace and Repentance from any, then he puts an End unto his own Expectation of any Fruits. For if a man can have no Fruit from his Vineyard whilest he dresseth it, or his Field whilest he tilleth it, he will never look for any after he hath given them up and laid them waste. And on the other side, when he utterly ceaseth to look for any Fruit from them, he will till them no more; for why should he put himself to charge or trouble to no purpose? Wo unto p. 78the Souls of men when God in this sence looks for no more at their hands; that is, when he puts an end unto that Patience or Long-suffering towards them from whence all supplyes of the Means of Conversion and Repentance doe arise and spring. This God doth by some, and that in such wayes as we shall afterwards declare.

(2) God will actually punish them with, or inflict on them Hardness of Heart and Blindness of Mind, that they never shall Repent or Believe. Joh. 12. 39, 40. Therefore they could not Believe, because Esaias said again, He hath blinded their Eyes, and hardned their Heart, that they should not see with their Eyes, nor understand with their Heart, and be converted, and I should heal them. God will now Judicially blind them and harden them, and by one Means or other every thing that befalls them shall promote their Induration. So it was with these Jews; The Doctrine of Christ filled them with Envy, his Holiness with Malice, and his Miracles with Rage and Madness. Their Table was a Snare to them, and that which should have been for their good turned to their hurt. So is it with all them whom God in his Severity hardeneth. Whether p. 79the outward Means be continued unto them or no, all is one, every thing shall drive them farther from God and increase their Obstinacy against him. From hence they become Scoffers and Persecutors avowedly scorning and hating the Truth. And herein it may be they shall please themselves untill they are swallowed up in Despair or the Grave.

(3) God usually in his Severity gives them up unto sensual Lusts. So he dealt with the Idolaters of old; He gave them up to vile affections, Rom. 1. 26. such as those there described by the Apostle; and in the pursuit of them, gave them over to a reprobate Mind, to do the things that are not convenient, ver. 28. Whence they were filled with all unrighteousness, ver. 29. So doth God frequently deal with Apostates from the Gospel, or from the principal Truths of it, unto Idolatry and Superstition. And when they are engaged in the pursuit of these Lusts, especially when they are Judicially given up unto them, they are held assuredly as under Cords and Chains unto final Impenitency.

(4) God gives such Persons up unto Sathan to be blinded, and lead by him into pernicious Delusions. Because they received p. 80not the love of the Truth, that they might be saved, God shall send them strong delusion, that they should believe a lye; that they all might be damned who loved not the Truth, but had pleasure in unrighteousness, 2 Thess. 2. 10, 11, 12. This was the State and Condition of the Persons here prophesied of: The Truth of the Gospel was preached unto them, and for some time professed by them. They received the Truth, but they received not the Love of it, so as to comply with it and improve it unto its proper End. This kept them barren and unprofitable under their Profession. For where the Truth is not loved as well as believed or assented unto, it will bring forth no Fruits. But this was not all; They had pleasure in their sins, lusts, and unrighteousness, resolving not to part with them on any terms. Whereas therefore these are all of them absolutely and without Limitation judged and condemned by the Truth of the Gospel, they began to dislike and secretly to hate the Truth it self. But whereas together with their lusts and unrighteousness wherein they had pleasure, they found a Necessity of a Religion one or other, or the pretence of some Religion or other to give them countenance p. 81against the Truth which they rejected, they were in a readiness to any thing that should offer it self unto them. In this condition in the way of Punishment, and as a Revenge of their horrible Ingratitude and Contempt of his Gospel, God gives them up to the Power of Sathan, who blindes, deludes, and deceives them with such Efficacy, as that they shall not onelyonly readily embrace, but obstinately believe and adhere to the Lyes, Errours and Falshoods that he shall suggest unto them. And this is the way and course whereby so many carnal Gospellers are turned off unto Romish Idolatry every day.

Other Instances of the Severity of God on this Occasion might be given; but these are fully sufficient to declare the manner of his dealing with such as those described in the Text, whence it follows, that their Renovation unto Repentance is impossible. For what hopes or expectations should we have concerning such as God hath utterly forsaken, whom he hath judicially smitten with Blindness and Hardness of Heart, whom he hath given up not only to the Power and Efficacy of their own Lusts and vile Affections, but also immediately unto Sathan to be deluded, p. 82and lead captive at his pleasure? In vain shall the Repentance of such Persons be either expected or endeavoured.

And this Severity of God ought to be preached and insisted on in the Declaration of the Gospel. Let the Reader consult what hath been already offered concerning the use of Gospel Threatnings and Comminations, on the Third and Fourth Chapters. There is a proneness in corrupted Nature to despise the Riches of the Goodness Forbearance and Long-suffering of God, not knowing that the Goodness of God leadeth them to Repentance, and thereon after their hardness and impenitent heart treasure up to themselves wrath against the day of wrath, as our Apostle speaks, Rom. 2. 4, 5. Considering nothing in God but Mercy and Long-suffering, and nothing in the Gospel but Grace and Pardon, they are ready to despise and turn them into Lasciviousness, or from them both to countenance themselves in their sins. By this Means, on such mistaken Apprehensions, suited to their Lusts and corrupt Inclinations, heightened by the craft of Sathan, do multitudes under the preaching of the Gospel harden themselves daily to Destruction. And others there are, who p. 83although they will not on such wicked pretences give up themselves to their Lusts and carnal Affections, yet for want of constant Vigilancy and watchfulness, are apt to have Sloth and Negligence with many ill Frames of Spirit to increase and grow upon them. Both sorts are to be stirred up by being put in mind of this Severity of God. They are to be taught that there are secret Powers accompanying the dispensation of the Gospel, continually in a readiness to revenge all disobedience; 2 Cor. 10. 6. That God is not mocked, but whatsoever a man soweth, that he shall also reap. For he that soweth to the Flesh, of the Flesh shall reap corruption; but he that soweth to the Spirit, shall of the Spirit reap Life everlasting; Gal. 6. 7, 8. But I have elsewhere already shewed the Necessity there was of arming the Gospel with Threatnings, as well as confirming of it with Promises, so as that it may not Expos. Heb. Chap. 4. 1, 2.be here again at large insisted on.

From what hath been discoursed, it is evident how necessary and wholsome a Warning or Threatning is here expressed by the Apostle. It is the open Mistakes of men that have drawn undue Entanglements p. 84out of it; In it self it is both plain and necessary. Shall we be afraid to say, that God will not renew such Sinners as those before described unto Rpentance? or to declare unto sinners, that without Repentance they cannot be saved? or shall we Preach to men, that whatever Light they have had, whatever Gifts they have received, whatever Priviledges they have been made partakers of; whatever Profession they have made, or for how long a season soever; if they fall totally and despightfully from the Gospel into that which is most opposite both to its Truth and Holiness, yet there is no doubt, but they may again repent and be saved? God forbid so great a wickedness should fall from our Mouths. Nay, we are to warn all Persons in danger of such Apostasies, that if any one so draw back, Gods Soul will have no pleasure in him; that it is a fearfull thing to fall into the hands of the Living God; that he will harden such Sinners, and give them up to strong delusions that they may be damned; that he is not under the ingagement of any Promise to give them Repentance, but hath rather given many severe Threatnings to the contrary. He hath told us, that such p. 85Persons are as Trees twice dead, plucked up by the roots, of which there is no hope, that denying the Lord that bought them; they bring on themselves swift destruction, whose Damnation slumbreth not, with the like Declarations of Severity against them innumerable.

But what shall be said unto them, who having through great Temptations, and it may be Fears and Surprizals, for a season renounced the Gospel; or such as by reason of great sins against Light, and backsliding in Profession, do apprehend themselves to be fallen into this Condition, and yet are greatly desirous of a Recovery, and do crye to God for Repentance and Acceptance? I answer as before, they are not at all concerned in this Text. Here is nothing excluding them from Acceptance with God and Eternal Salvation, be they who or what they will that seek it by Repentance; onelyonly there are some who are excluded by God, and do obstinately shut up themselves from all Endeavours after Repentance it self, with whom we have not any thing to doe.

It is true, those alone are here firstly and directly intended, who in those dayes had received extraordinary or Miraculous Gifts p. 86of the Holy Ghost. But this by just Analogy may be extended unto others, now those Gifts are ceased in the Church. For those Gifts and Priviledges which are yet continued unto men do lay (in present circumstances) the same Obligation upon them unto Perseverance in Profession, and give the same Aggravation unto their Apostasie, as did those extraordinary Gifts formerly conferr'd upon Profession. Let us not then be high-minded but fear. It is not good approaching too neer a Precipice. Let unprofitable Hearers and Backsliders in heart and wayes, be awaked, lest they may be nearer falling under Gods Severity than they are aware of. But we must return unto our Apostle giving an Account of the Nature of this Sin which is attended with so sore a Judgement. And this he doth in a double Instance.

foreign. Beza affirms that foreign, To themselves, foreign.is absent from some Copyes, and then the words may admit of a sence diverse from that which is commonly received. For foreign, crucifying again, may referre unto foreign, included and supposed in foreign, that some or any should p. 87Renew them. It is impossible that any should renew them to Repentance; For this cannot be done without crucifying the Son of God again, since these Apostates have utterly rejected all Interest in, and Benefit by his Death as once undergone for Sinners. This none can doe; we ought not, we cannot crucifie Christ again, that they may be renewed and saved. Who can entertain a thought tending towards a desire that so it might be? And this sence in the same or an alike Case the Apostle plainly expresseth, Chap. 10. 26, 27. If we sin wilfully after we have received the knowledge of the Truth, there remaineth no more Sacrifice for sin. Christ cannot be offered again, and so crucified again, without which the sins of such Persons cannot be expiated. For the unbloody Sacrificing of Christ every day in the Masse was not as yet invented; and it is a Relief fit onelyonly for them to trust unto, who have no Interest in that Sacrifice which he offered once for all. But there is in that other place an allusion to the Sacrifices under the Law. Because they could legally expiate no sins but what were past before their Offering, they were to be frequently repeated upon reiterated sinning. So from p. 88time to time they sinned, (as no man liveth and sinneth not,) and had Sacrifices renewed for their sins, applyed unto the particular sins they had committed. This could now be so no more, Christ being once offered for Sin▪ whoever loseth his Interest in that one Offering, and forfeiteth the Benefit of it, there is no more Sacrifice for him; Christ henceforth dieth no more. It cannot be hence imagined that the Grace of the Gospel is restrained, as being all confined unto that one Sacrifice, from what was represented in the multiplyed Sacrifices of the Law.

For, (1) The one Sacrifice of Christ, extended farther as to Sins and Persons, than all those of the Law with all their Repetitions put together. By him all that believe are justified from those things which they could not be justified from by the Law of Moses, Acts 13. 39. There were some sins under the Law for which no Sacrifice was provided, seeing he who was guilty of them was to dye without Mercy; as in the Cases of Murder and Adultery, with respect whereunto David saith, Thou desirest not Sacrifice else would I give it, thou delightest not in Burnt-offering, Psal. 51. 16. namely in such Cases as his then was.

p. 89But, (2) In case of Apostasie from the one and the other, the Event was the same. There was under the Law no Sacrifice appointed for him who had totally Apostatized from its Fundamental Principles, or sinned foreign, presumptuously, with an hand high and stubborn. This was that despising of Moses Law, for which those that were guilty thereof, were to dye without Mercy, Heb. 10. 28. And so it is under the Gospel. Wilfull Apostates forfeiting all their Interest in the Sacrifice of Christ, there is no Relief appointed for them, but God will cut them off and destroy them; as shall God willing be declared on that place. And this may be the sence of the words, supposing foreign not to belong originally unto this place. God hath confined all hopes of Mercy Grace and Salvation unto the one single Offering and Sacrifice of Jesus Christ. This our Apostle insisteth on and presseth, Chap. 9. 25, 26, 27, 28. Chap. 10. 12, 14. Infinite Wisdom and Sovereign Pleasure hath centred all Grace Mercy and Blessedness in him alone; Joh. 1. 14, 16, 17. Acts 4. 12. Col. 1. 19. And this one Offering of his is so sufficient and effectually powerfull unto all that by Faith seek an Interest therein, that this p. 90restraint is no restraint; nor hath any Sinner the least cause to complain of it. If they reject and despise it, it is their own fault, and at their own Peril. Nor is it the reiterated Sacrifice of the Masse, or whatever else they may betake themselves unto, that will afford them any relief.

But the word is constant enough in ancient Copyes to maintain its foreign.own station, and the context requires its continuance. And this makes the work of crucifying again, to be the act of the Apostates themselves, and to be asserted, as that which belongs unto their sin, and not denyed as belonging to a Relief from their Sin. They crucifie him again to themselves. They doe it not really, they cannot do so; but they do it to themselves Morally. This is in their sin of falling away, part of it comprized in it, which renders it unpardonable; they again crucifie the Son of God, not absolutely, but in and to themselves.

And we must inquire how they did it, or in what sence it is by the Apostle charged on them. Now this (to omit all other things that may be thought to concurre herein) was,

(1) Principally by an Accession in suffrage p. 91unto them who had crucified him once before. Hereby they went over the same work with them, and did that for their own parts, which the others had done before for theirs. They approved of and justified the fact of the Jews in crucifying him as a Malefactor. For there is no Medium between these things. The Lord Christ must be esteemed to be the Son of God, and consequently his Gospel to be indispensably obeyed, or be supposed to be justly crucified, as a Seducer, a Blasphemer and a Malefactor. For Professing himself to be the Son of God, and witnessing that Confession unto his Death, he must be so received or rejected as an evil doer. And this was done by these Apostates; for, going over to the Jews they approved of what they had done in crucifying of him as such a one.

(2) They did it by declaring that having made trial of him his Gospel and wayes, they found nothing of Substance Truth or Goodness in them, for which they should continue their Profession. Thus that famous or infamous Apostate Julian the Emperour gave this as the Motto of his Apostasie, foreign, I have read, known and condemned your Gospel. And p. 92this hath been the way of Apostates in all Ages. In the Primitive times they were the Gentiles Intelligencers, and like the Spyes of old brought up a false Report upon the Land. For they were not satisfied (for the most part) to declare their disapprobation of what was really taught believed and practised among the Christians, but the more to countenance their Apostasie, not only invidiously represented and odiously traduced what was really professed, but withall invented Lyes and Calumnies about Conspiracies, Seditions, and Inconsistencyes with publick Peace among them, so if it were possible, to ruine the whole Interest and all that belonged unto it. This is to crucifie Christ afresh, and to put him to open shame. And such is the manner of them unto this day. If any have made an Accession to the more intimate Duties of Religion, as Prayer and Preaching by vertue of spiritual Gifts with other Acts of mutual spiritual Communion, which the generality of men concern not themselves in; when in complyance with their Occasions and Temptations they fall from them and renounce them; they aim at nothing more than by malicious scurrilous Representations of them, and p. 93false Additions unto them of things perverse or ridiculous, to expose them to open shame and ignominy. Their language is, foreign; We have known and tryed these things, and declare their folly; so hoping to be believed, because of their pretended Experience, which alone is sufficient to render them suspected with all Persons of Wisdom and Sobriety. Now no man living can attempt an higher dishonour against Jesus Christ, in his Person, or in any of his wayes, than openly to profess that upon Trial of them, they find nothing in them for which they should be desired. But it had been better for such Persons, not to have known the way of Righteousness, than after they have known it, to turn aside from the holy Commandment delivered unto them.

And this is the first Aggravation of the sins mentioned, taken from the Act ascribed unto the Sinners; They crucifie him again, they do it as much as in them lyeth, and declare that they foreign.would actually do it, if it were in their power. He addes another from the Consideration of the Person who was thus treated by them. It was the Son of God, whom they dealt thus withall. This p. 94they did, not when he had emptyed himself, and made himself of no Reputation, so that it was not an easie matter to look thorough all the veyls of his outward Weakness and Condition in this world, to behold his Glory, as the Glory of the onelyonly Begotten of the Father, in which state he was crucified by the Jews; but now when he had been declared to be the Son of God with Power, according to the Spirit of Holiness, by the Resurrection from the dead, and his Divinity was variously attested unto in the world, and among themselves; And this is the great Aggravation of sin against the Gospel, namely, of Unbelief; that it is immediately against the Son of God. His Person is despised in it, both Absolutely and in the Discharge of all his Offices. And therefore is God himself so, because he hath nothing to do with us but by his Son.

Secondly, The Apostle addes as another Aggravation of their Sin, foreign, exposing him again to publick ignominy or shame. foreign, foreign.is to bring any supposed Offenders unto such open Punishment as is shamefull in the eyes of men, and renders them vile who are so traduced and punished. p. 95The word is but once more used in the New Testament, namely, Matth. 1. 19. where it is spoken of Joseph in reference unto his Espoused Wife the Holy Virgin; foreign. Not willing to make her a publick Example; that is, by bringing of her forth unto a shamefull Punishment for the terror of others.

According unto this sence our Apostle expressing the Death of Christ as inflicted by men, reduces the Evils that accompanyed it unto two heads: (1) The Pain of it, and (2) The Shame; Chap. 12. 2. He endured the Cross and despised the Shame. For as the Death of the Cross was poenal, or painfull and dolorous, so in the manner of it in all its Circumstances of Time, Place, Person, it was most highly shamefull. He was in it foreign, ignominiously traduced, or put to open shame; yea, the Death of the Cross amongst all people was peculiarly shamefull. Thus in calling over his Death in this place, he referres it unto the same heads of Suffering and Shame; crucifying him, and putting him to open shame. And in this latter he was not spared by these Apostates no more than in the former, so far as it lay in their power.

p. 96And hence we may raise a sufficient Answer unto an Objection of no small importance that ariseth against our Exposition of this place. For it may be said, That if those, or many of them, or any of them, who actually and really crucified the Son of God in his own Person, and put him to open shame, did yet obtain Mercy and Pardon of that and all other Sins, as it is confessed they did; Whence is it that those who renounce him, and do so crucifie him and put him to shame only Metaphorically and to themselves, should be excluded from all hopes of Repentance and Pardon?

I answer, That the sin of those who forsake Christ and the Gospel after their Conviction of its Truth, and Profession of it, is on many Accounts far greater than that of those who Crucified him in the dayes of his Flesh: And there are sundry Reasons whereon God will exercise more Severity towards this latter sort of sinners than towards the former.

(1) The Sin is greater, because no way to be extenuated by Ignorance. This is every where allowed, as that which made the Sin of Crucifying of Christ pardonable upon their Repentance, and their Repentance possible. So Peter in his Sermon to p. 97them, layes down this as the Foundation of his Exhortation unto Repentance. And now Brethren, I wot that through Ignorance you did it, as did also your Rulers, Act. 3. 17. Had they known it, they would not have crucified the Lord of Glory, 1 Cor. 2. 8. which our Apostle pleads also in his own Case, 1 Tim. 1. 13. This put their sins among the number of those which Sacrifices were allowed for of old, and which fell under the care of him who knows how to have compassion on the ignorant, and them that are out of the way.

But it may be enquired, How They could be excused by Ignorance, who had so many Means and Evidences of Conviction as to the Truth of his Person, that he was the Messiah; and of his Doctrine, that it was from Heaven? For besides the concurrent Testimony of Moses and the Prophets given unto him, the Holiness of his Person and Life, the Efficacy of his Doctrine, and the Evidence of his Miracles, did abundantly prove and confirm the Truth of those things; so that they could be no otherwise Ignorant but by wilfull Obstinacy.

Ans. 1. These were indeed such Means of Conviction, as that their Sin and Unbelief against them had no real Excuse; as p. 98himself every where expresseth; Joh. 15. 22. Chap. 12. 47, 48. Chap. 10. 36, 37, 38. 2. Nothing is allowed unto this Ignorance, but that it left their Repentance possible, and their Sin pardonable. 3. This it will doe, untill God hath used all the Means of Conviction which he intendeth, and no longer. This as yet he had not done. He had yet two farther Testimonyes unto the Truth, which he would graciously afford. (1.) His Resurrection from the Dead; Rom. 1. 4. which was alwayes afterwards pleaded as the principal Evidence of Gods Approbation of him. (2.) The Effusion of the Holy Spirit in his Miraculous Operations; Act. 2. 32, 33. Chap. 5. 32. 1 Tim. 3. 16. But where at any time God hath granted all the Means of Conviction that he pleaseth, be they Ordinary or Extraordinary, if they are rejected, there is no hope, Luke 16. 29, 30, 31. On the other side, this Sin of Rejecting Christ and the Gospel after Profession is absolutely wilfull, and with an high hand, against all the Light and Conviction that God will give of the Truth unto any of the Children of Men in this World.

(2) These Persons had an Experience of the Truth, Goodness and Excellency of the p. 99Gospel, which those others had not, nor could have; For they had tasted of the good Word of God, and the Powers of the World to come, and had received great Satisfaction in the things they were convinced of, as was before at large declared. Wherefore in their Rejection of him and them, an unconquerable Hatred and Malice must be granted to be predominant. And let men take heed what they do when they begin to sin against their own Experience, for Evil lyes at the door.

(3^ly,) In and under the crucifying of the Lord Christ, God had yet a Design of Mercy and Grace to be communicated unto Men by the Dispensation of his Spirit. Therefore there was a way set open unto those who were guilty of that Sin, to Repentance and Pardon. But now having made use of this also, that being sinned against, there is no place left for any thing but Severity. Wherefore,

(4^ly,) There was in the Sin of these Persons Blasphemy against the Holy Ghost. For they had received in themselves, or seen in others, those mighty Operations of his whereby he gave Attestation unto Christ and the Gospel. Therefore they could not renounce the Lord Christ, without an p. 100Ascription of these Works of the Holy Ghost unto the Devil, which the Devil acted them unto. So saith our Apostle; No man speaking by the Holy Ghost, calleth Jesus Anathema, or Accursed, 1 Cor. 12. 3. To call him Anathema, is to declare and avow that he was justly crucified as an Accursed Person, as a publick Pest. This was done by these Persons who went over to the Jews, in Approbation of what they had done against him. This no man can doe speaking by the Holy Ghost. That is, whosoever doth so, is acted by the spirit of the Devil; And if he have known the Testimony of the Holy Spirit to the contrary, he doth it in despight of Him, which renders the Sin irremissible.